The words of Agur the son of Jakeh; the prophecy uttered by the man unto Ithiel, [even] unto Ithiel and Ucal
The last two chapters of Proverbs step outside Solomon's own collection. This opening line hands the book to a man nobody can identify. Who was he? What does his heading mean? And why does a book of wisdom make room for a man who says he has none?
One survey of Scripture marks the boundary:
Solomon spoke all of these proverbs, except those in the last two chapters… We know nothing of Agur (Prov. 30:1), nor of King Lemuel (Prov. 31:1); only their names have come down to us.
Because the man is unknown, some have read the name as a title for Solomon himself. That view has old support and old objections:
Some hold that Agur is another name for Solomon. The Talmud holds this view too… But no one can prove it, and we do not know who Agur the son of Jakeh was… "Agur" means "assembler," and Jakeh means "pious." So some think Agur was an unknown godly man who gathered these sayings. We leave the name as it stands: Agur, the son of Jakeh, is the author of this chapter… The Revised Version puts a different reading in the margin in place of the two names Ithiel and Ucal: "I have wearied myself, O God. I have wearied myself, O God, and am consumed." We do not adopt this.
A reference work gives the plain reason for doubting it:
Many of the early writers thought this was a symbolic name for Solomon. But that is very unlikely. This verse gives his father's name, and the same book describes Solomon as son of David.
The word behind "prophecy" here is the same one that heads several prophetic announcements elsewhere in Scripture:
Besides the common use of this word, it occurs at the start of several prophecies, such as "The burden of Babylon," "the burden of Moab" (Isa. 13:1; Isa. 15:1). Scholars do not agree about the force of massa in such places. Its natural meaning would be "a judgement that lies heavy on the people." But some take it to mean "an oracle or sentence pronounced against them"… Translators render the same word "prophecy" in Prov. 30:1; Prov. 31:1.
One writer traces the sweep of the chapter and the confession that opens it:
The words of Agur are a prophecy, the utterance of an oracle. There is little doubt that it gives a broad survey of the generations of mankind. It traces how good and evil develop on the earth, and the coming of the Ruler who will subdue all to God. But before the writer unfolds his theme, he confesses in humility that what he writes owes nothing to human learning.
The ESV reads the rest of the verse as words of weariness; older translations read two names, Ithiel and Ucal. Read with Agur's own name, they carry a message:
Whoever Agur may be, he refers to himself only as "the man," and his description of himself is humbling. Yet his name means "gathered." He is the son of Jakeh, which means "he shall be cleared." If the chapter is the very exposure of man in his vanity, do these names not imply that God's grace can clear the guilty and gather those whose disorder has scattered them? He also speaks this prophecy to Ithiel, which means "With me is God," and to Ucal, meaning "I shall be enabled." So where man is shown in his helplessness, the promise of blessing is present, in the living God.
Another writer renders the two names differently, and hears settled certainty behind the words:
Ithiel means "God is"; Ucal means "God must prevail."… This prophecy was an utterance. That utterance means there had been a discourse in his own heart. He had the sense of confirmation in his own spirit that what he said would be established.
Placing this chapter after twenty-nine chapters of wisdom is deliberate:
It is amazing that this one chapter stands in a book written by the wisest of men, a book of highest wisdom. Another man wrote it, a man unknown, who confesses himself more stupid and ignorant than any man! … The honest confession of man's ignorance of God is the only ground on which he can expect God to give him the wisdom he lacks. So this very confession of ignorance is wisdom.
Another writer marks the value of the paragraph this verse opens:
Proverbs 30:1-6 is a most important passage, humbling us to profit, and yet opening to faith what man cannot enter into.
- Unknown — Agur and Lemuel are names and nothing more. Reading Agur as a title for Solomon fails, because the verse names his father Jakeh.
- Weighty — the same word heads oracles like "the burden of Babylon." This heading announces a pronouncement with weight behind it.
- Named — where the ESV reads weariness, older translations read names: Agur "gathered," Jakeh "he shall be cleared," Ithiel "With me is God," Ucal "I shall be enabled." Grace clears and gathers the very man this chapter exposes.
- Humbling — the book of wisdom makes room for a man who confesses he has none. That confession is itself wisdom.
- Opening — what humbles us also opens to faith what human searching cannot reach.
Truly *I* am more stupid than any one; and I have not a man's intelligence.
Near the end of Proverbs comes a chapter from a man nobody can identify. His first words call himself less than human in understanding. Why does a book of wisdom give a chapter to someone who says he has no wisdom?
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Nothing here is performance. The words come from a man who has looked at what is above him and measured himself against it.
This is not put-on humility. There is no doubt the man means what he says.
after When he thinks about things that are holy, things that are high, and beyond what people can observe, his own ignorance strikes him hard. He feels that his understanding does not even reach the normal human level. We must not suppose Agur was stupid by the standards of ordinary society. But in spiritual things he came to say the same as Asaph in Psalm 73:22...
after Sadly this is the true condition of people in general, but few realize it. The man who does realize it feels it so sharply about himself that he seems, in his own eyes, more ignorant than anyone else.
after It is a similar principle when Paul speaks of himself as the chief of sinners. This is the real evidence that the Spirit of God is at work in a man's soul, showing him how dark his state has been.
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Asaph's words in Psalm 73:22 read, "I was brutish and ignorant; I was like a beast toward you." A man who sees this sees it about himself first, not about other people.
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The placement is deliberate. A book of the wisest sayings ever gathered gives a chapter to a man who admits he is ignorant.
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It is amazing that this one chapter sits in a book written by the wisest of men, a book of the highest wisdom. Another man wrote it, a man nobody knows, and he confesses himself more brutish and ignorant than anyone!
after After the clearest statement of the principles of moral wisdom, is this not meant to teach us that man cannot find in himself the ability to follow that wisdom?
after Even Solomon himself badly failed in keeping his own advice. And the honest confession of man's ignorance of God is the only basis upon which he can expect God to give him the wisdom he lacks. So this very confession of ignorance is wisdom, and in this chapter Agur shows more wisdom than Solomon in some respects.
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He rules out both of the usual routes to knowledge.
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He speaks of not having learned wisdom. So human education had not given him wisdom in divine things. Nor did he have the knowledge of the holy: that was not a matter of human intuition either. Yet the wisdom of the words that follow is remarkable. But it is higher than human. It is a revelation from God, who uses this instrument to declare things of the greatest value for the blessing of souls. And in every case, these are the instruments He can use best.
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Agur's problem is not personal. It belongs to the human mind itself.
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Men of intelligence in ancient times saw clearly that the human mind cannot discover and know God by its own effort...
after And Agur the son of Jakeh appealed to Ithiel (whose name meant, There is a God) for help when he confessed his ignorance of God.
The names in the opening line carry an answer to the confession that follows. Commentators differ on the exact sense of the name Ithiel.
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Whoever Agur may be, he refers to himself only as "the man," and his description of himself is humbling. Yet his name means "gathered," and he is the son of Jakeh, which means "he shall be cleared." Even though the chapter exposes man in his vanity, do these names not imply that God's grace can clear the guilty, and gather those whose disorder has scattered them? Agur also addresses the prophecy to Ithiel, which means "With me is God," and to Ucal, which means "I shall be enabled." So where man stands exposed in his helplessness, the promise of blessing is there, in the living God.
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The whole passage works in two directions at once.
Proverbs 30:1-6 is a most important passage, humbling us to profit, and yet opening to faith what man cannot enter into — a very important passage.
What follows this self-emptying is not silence but some of the most far-reaching questions in the Old Testament.
In perfect harmony with it, is that one of the most remarkable prophecies is uttered by one who prefaces it with, "Truly I am more stupid than anyone; and I have not a man's intelligence. I have neither learned wisdom, nor have I the knowledge of the Holy."
- Confession. The words are honest self-judgment, not a pose. A man who sees his real state feels it about himself first.
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- Ignorance owned is wisdom. Honest confession of ignorance is the only ground on which a man can expect God to give the wisdom he lacks.
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- Neither school nor instinct. Education could not give him divine wisdom. Instinct could not give him the knowledge of the holy. Only revelation could.
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- The empty vessel. These are the instruments God uses best, and the names around the confession promise clearing, gathering, God with him, and strength given.
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- The result. From the lowest seat come words higher than human — humbling the reader, and opening to faith what man could never reach alone.
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I have neither learned wisdom, nor have I the knowledge of the Holy.
Agur — the unknown man whose words fill this one chapter of Solomon's book — names two things he does not have. No one taught him wisdom, and he has no knowledge of the Holy One. That is a strange thing to say in the book of wisdom, and stranger still from a man whose next words are so remarkable.
The verse denies two different routes to knowing God. One is training; the other is instinct. Both are ruled out.
He speaks of not having learned wisdom. So human education had not given him wisdom in divine things. Nor did he have the knowledge of the Holy One: this was not a matter of human intuition either. Yet, in what follows, the wisdom of Agur's words is most remarkable. But it is higher than human: it is a revelation from God, who uses this instrument to declare things most valuable for the blessing of souls. Indeed, in all cases, such instruments are the ones He can use most effectively.
The confession only counts if the man means it. Set beside what is holy, he sees his own ignorance.
We must not in any way think of this as put-on humility. There can be no doubt the man means it when he speaks this way. When he considers things that are holy, things that are high and beyond what people can observe, his own ignorance strikes him deeply. He feels strongly that his intelligence is not that of a normal man. We must not suppose that Agur was in any way slow-witted by the standards of ordinary society. But in spiritual understanding he was brought to say the same thing as Asaph in Psalm 73:22: "I was brutish and ignorant; I was like a beast toward you." Sad to say, this is the real condition of mankind in general, but few realise it. The one who does realise it feels it so deeply and personally that he appears in his own eyes more ignorant than everyone else. It is a similar principle when Paul speaks of himself as the chief of sinners.
Twenty-nine chapters of moral counsel come first. Then an unknown man breaks in to confess his own ignorance.
But it is amazing that this one chapter sits inside a book written by the wisest of men, a book of the highest wisdom. Another man wrote it, a man no one knows, and he confesses himself more brutish and ignorant than anyone! Proverbs states the principles of moral wisdom as clearly as possible. Is this chapter not meant to teach us that man cannot find in himself the ability to follow that wisdom? Even Solomon himself badly failed to keep his own advice. And the honest confession of man's ignorance of God is the only basis on which he can expect God to give him the wisdom he lacks. So this very confession of ignorance is wisdom, and Agur in some respects shows more wisdom than Solomon in this chapter.
The confession is not the end of the story.
In the prologue he takes the low place, and in his confession he shows the deepest humility, with no trace of pride, illustrating the true humility urged in the proverbs of Solomon. Because he confessed that he had no understanding and no knowledge of the Holy One, the Lord gave him everything he lacked.
That order — emptiness first, then revelation — is treated as God's usual way of working, and this passage is offered as the proof.
All this is necessarily a principle of God's ways with us, as given throughout Scripture. In perfect harmony with it, one of the most remarkable prophecies is spoken by a man who introduces it with, "Truly I am more stupid than anyone; and I have not a man's intelligence. I have neither learned wisdom, nor have I the knowledge of the Holy" (Proverbs 30:1-4).
This chapter works on the reader, in two directions at once.
Proverbs 30:1-6 is a most important passage, humbling us for our profit, and yet opening to faith what man cannot enter into — a very important passage.
Elsewhere Scripture calls the very thing Agur lacked the root of understanding, which makes his admission far more serious than a gap in his education.
All true education and culture depend on the Scriptures. Why? Because all knowledge apart from God leads into darkness. We see this in the science of the day. Think of learned men spreading out before us a vast field of facts about the heavens above and the earth beneath our feet. How sad and solemn it is that they are ignorant and blind to what a child in Christ delights in — that Christ created everything, and created it for Himself! "The fear of the LORD is the beginning of wisdom," and "the knowledge of the Holy One is insight."
- Empty. Agur rules out both roads man trusts: he was never taught wisdom, and he had no inborn knowledge of the Holy One.
- Honest. The confession is real, not staged. Asaph said the same: "I was brutish and ignorant." So did Paul, calling himself the chief of sinners.
- Wise. Owning your ignorance of God is the only ground for expecting Him to supply the wisdom you lack. So the confession is itself wisdom.
- Filled. Because he confessed he had no understanding and no knowledge of the Holy One, the Lord gave him everything he lacked. What he says next is revelation, not human insight.
- Chosen. Empty hands are the instruments God uses best. The passage humbles the reader for profit, and opens to faith what no one could reach alone.
Who hath ascended up into the heavens, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in a mantle? Who hath established all the ends of the earth? What is his name, and what is his son's name, if thou knowest?
Proverbs 30 turns from Solomon to a man who begins by saying he has no wisdom at all. He then asks a string of questions no one can answer, and the last of them asks for a name — and for a Son's name.
Who is asking matters. Agur has just called himself more stupid than any man, and one writer sees his chapter's place inside Solomon's book as deliberate.
It is amazing to think about. Here is a book written by the wisest of men, a book of the highest wisdom — and into it comes this one chapter, written by another man, a man nobody knows, who admits he is more stupid and ignorant than anyone! Is this not meant to teach us something? The principles of moral wisdom could not be stated more clearly here. Yet following them is beyond anything man can find in himself. … And the honest confession of man's ignorance of God is the only basis upon which he can expect God to give him the wisdom he lacks. So this very confession of ignorance is wisdom.
The first question asks who has gone up to heaven and come back. It measures how far human knowledge can travel.
Is this verse not meant to show how completely ignorant man is unless God reveals things to him? No one doubts that the heavens are there, above us, and they have drawn man's interest since the earliest times. But who has gone up there to understand their mysteries? Or who has come down to reveal them? Man's trip to the moon shows his thirst for this knowledge. Yet he knows he has barely touched the edges of space, and going up to heaven is a very different matter! There is a whole realm of things far beyond him, and he knows it.
The next three questions come down from the sky to the world we live in.
But coming lower than space, who controls the invisible wind in fists of awesome strength? Man certainly does not. Or who holds the water within bounds? By its very nature water is loose and unstable, and the seas are the very symbol of lawlessness that nothing can restrain. Or who has given the solid earth its stability? These three cover everything we can observe around us: air, liquid and solid. What real control does man have over these? Yet who can deny they are controlled? Let atheism, or science, or philosophy tell us the name of this great Controller, and His Son's Name. But no human research can reach here. Intellect, intuition and education must all admit they are hopelessly unable to give an answer.
One writer draws a further point from the picture of fists:
Agur, the son of Jakeh, knew better when he asked the question, "Who has gathered the wind in His fists?" (Prov. 30:4). He knew that behind the wind was a Person.
The closing question assumes something it never argues for — that the Creator has a Son. One writer presses the tense of the question.
But let us remember that this is Scripture, and so it is God who asks us these questions. He sets the great glory of the Creator before us, and then He asks, "What is His name, and what is His Son's name? Surely you know!" He does not ask, "What will be the name of the one who becomes God's Son in the future?" He asks what His name is, and what His Son's name is.
Some reply that the whole passage is only a prediction. One writer tests that by looking at the word translated "prophecy" at the start of the chapter:
People dodge this in the usual way: they say it is prophecy. Is that not what we are told? But at the very least, it is no prophecy that the Creator would have a Son. That is taken for granted. Any prophecy here would only be about that Son's name. There is nothing really prophetic in the passage. In fact, this word appears seventy times in the Old Testament, and only one other place translates it "prophecy"… Its root meaning is really "a burden," or something weighty.
So who can answer Agur? One writer says the challenge is met by One who is God and yet became man.
He is the One Who met, and more than met, the challenge of Agur… It is God, not man, Who can take up this challenge — but it is God become man, yes, the Son of man. How fitting He is, and how able, to open up all things: heavenly, earthly, human and divine! He is indeed the Truth.
- Confession — Agur admits he knows nothing. That honest confession is the very ground on which God gives wisdom.
- Question — The questions run from heaven down to wind, sea and land. Intellect, education and philosophy cannot answer one of them.
- Person — Wind held in fists points to a Person, not a force, behind what we cannot control.
- Name — The verse asks what the Son's name is, not what it will be. It takes the Son for granted and asks only His name.
- Answer — Only God become man, the Son of man, can take up Agur's challenge. The answer is a Person.
Every word of +God is pure he is a shield unto them that put their trust in him.
Agur opens chapter 30 by admitting he has no wisdom of his own. He then asks questions no human can answer: who has gone up to heaven, who holds the wind, what is God's name? Verse 5 answers from outside man altogether. Older translations read "Every word of God is pure," and the writers below comment on that older wording. It raises two questions: what makes God's word pure, and how does a word become a shield?
Agur's questions leave human learning with nothing to say. One writer takes verse 5 as the answer at that dead end, and traces the shield back to trust.
Revelation is the only answer. The Creator must reveal Himself if we are to know Him. Simple, honest reasoning should lead anyone to this conclusion. His Word is this revelation, and it is of course absolutely pure in every part of it. It is not a mixture, but kept completely free from adulteration. Only those who trust it are shielded from falsehood. So faith, not intellect, is the principle that receives this revelation. And the God who reveals Himself is the Shield of all who put their trust in Him. How simple, and how wonderful.
The verse does not say most of God's words are pure, but every one. One writer traces that back to who is speaking, and to how Scripture pictures refined silver.
The Bible must be perfect. They are God's words, so they could not be otherwise. All His works, in creation and in redemption, bear the stamp of being perfect. We also read, "The words of the LORD are pure words, like silver refined in a furnace on the ground, purified seven times" (Psalm 12:6)… The Bible must be perfect because, as we hope we have proved, it comes from God.
Purity here is not an abstract quality to admire. It is what makes the word useful in a world where nothing else is clean.
Without question the Word of God is able to meet every problem — physical, moral or spiritual. In Proverbs 30:5 we read that every word is exceedingly pure. What a resource in this world of impurity and evil! … This same word "sanctifies" us — it sets us apart from all that is inconsistent with the truth (John 17:17).
A shield matters most when something is coming. One writer ties the promise to the hour when God's judgment falls.
Closely tied to His way is "the word of the Lord," proven through all the ages as stable, solid, and dependable in every way. When His judgment is about to fall, how wonderful is the comfort of His word: "He is a shield to those who take refuge in Him." So His judgment is not against believers, but on behalf of believers.
Purity settles where authority comes from. Scripture is the one place that shows a person what salvation requires.
I do not see how we can doubt that Holy Scripture contains the certain revelation of everything necessary to our salvation. We only know that we need these things because Scripture reveals them. None can be the author of truth but God. So there can be no truth except what comes from Him, and all that He says must be true. As it is written: "Every word of God proves true; He is a shield to those who take refuge in Him."
The very next verse forbids adding to what God has said. A pure word is also a complete word.
No one may add to it, for the simplest of all reasons: nothing is lacking. No one may take away from it, because nothing is unnecessary. Everything we need is there, and we cannot do without anything that is there. "Do not add to His words, lest He rebuke you and you be found a liar." To think anyone can add to God's word is, on the face of it, to deny that it is God's word.
- Ignorance first. Agur's questions show that man cannot reach God by searching. The pure word comes down as revelation, not up as discovery.
- Pure means unmixed. The word comes from God, so it carries His own perfection. It is not a blend of truth and error, but pure in every part.
- Pure means usable. Purity is not just something to admire. The word meets every problem and sets the believer apart from what is false.
- Trust turns purity into a shield. Faith, not intellect, receives the revelation. The God who gives it shields everyone who trusts Him, so His judgment falls for them, not on them.
- Guard what is pure. Nothing is missing and nothing is spare. To add to His words is to deny they are His, and it invites His rebuke.
Add thou not unto his words, lest he reprove thee, and thou be found a liar.
This proverb forbids adding anything to God's words. It raises a question every Bible reader has to answer: who decides what God has said, and what happens to the person who improves on it?
The ban on adding rests on a simple fact about the book it protects:
These words involve two great facts about the word of God. We must not add to it, for the simplest of all reasons — because there is nothing lacking. We must not take from it, because there is nothing unnecessary. Everything we need is there, and we cannot do without anything that is there... Drop a single clause from its place, and there would be a gap in the book that no human hand could fill. We have all we want, so we must not add. We want it all, so we must not take away.
The Bible is God's own revelation of Himself. Mix in one thought of man, and it stops being that:
Any revelation of God, since it is a revelation, must be exactly and absolutely accurate as He gives it. No thought of man may intrude in the slightest degree, or it could not be a revelation of God. If man tries this, as many have dared to do, he is exposing himself to the solemn rebuke of God, and God will expose him as a liar.
The verse forbids adding anything at all. One writer explains why even a tiny addition is not a small fault:
By setting up another authority, I displace and render void the whole word of God, which claims all authority. If someone else can give the orders, then I am not the sole master, and the man is not my servant... Anyone who adds one tiny stroke sets aside God's authority and His revealed will entirely. Even if it is only about washing my hands, someone else can interfere and claim obedience. The word of God is then no longer the only authoritative rule.
The oldest example is Eve in the garden, answering the serpent:
She adds to the prohibition, and takes from the penalty. The Lord had not said a word about touching the forbidden fruit, but had threatened death in the most certain terms for the day they ate it. Exaggerating the truth is no more the truth than cutting it down; both weaken it, and both are Satan's work.
The verse threatens more than rebuke. One writer shows what guessing about God risks:
It is a serious thing to attribute to God what God does not say, and to run the risk of making the God of truth appear a liar. And that is what happens when men guess instead of waiting to learn. We must always wait to learn, and I believe that where we have the faith to wait, God will give us to learn.
Most additions fill in what Scripture leaves unsaid. One writer draws a rule from this verse, using an argument about losing salvation:
Where the Word of God is silent, men should hold back from speaking. Years ago some people who liked to reason challenged a faithful servant of the Lord. They argued from a promise: the Word of God says of certain people that He would not blot out their names from the "book of life." So, they said, there are others who would lose their salvation, and God would blot out their names. The faithful man replied, "Never put a positive statement where God puts a negative one." If God speaks, we can speak with assurance. When He is silent, we should be silent too.
Additions often come as one small clause added to a promise:
Sheep of Christ, rejoice! Your faithful Shepherd has pledged His word that you will never perish, with no "if" and no "but." Opponents of this precious truth may add, "if they continue." Scripture warns all such people, "Do not add to His words, lest He rebuke you and you be found a liar" (Prov. 30:6). There are warnings and conditions, but not here.
- Exact — a revelation must reach us exactly as God gives it; one thought of man mixed in, and it is no longer His.
- Complete — nothing is missing, so there is nothing to supply; nothing is spare, so there is nothing to drop.
- Whole — one added stroke does more than damage a corner. It sets up a rival authority and voids the claim of the whole word.
- Exposed — God traces the addition back to its author. Put your words in God's mouth, and you are the one found a liar.
- Silent — where God is silent, be silent. Never put a positive statement where He puts a negative one. Never hang an "if" on a promise He gave without one.
Two things do I ask of thee; deny me [them] not before I die
Agur asks God for two things, and he asks that God not refuse them. His deadline is his own death. What follows is one of the most searching prayers in the Bible. He asks God to keep poverty away from him, and riches too — the very thing most people spend their lives chasing.
The two requests come right after Agur has called himself more ignorant than any man. One writer sees that admission as the ground on which any man can expect God to give him wisdom.
It is amazing to consider that this one chapter stands in a book written by the wisest of men, a book of highest wisdom. Another man wrote it, a man unknown, who confesses himself more senseless and ignorant than any man. This chapter follows the clearest possible statement of the principles of moral wisdom. Is this not meant to teach us that in reality this wisdom is beyond the ability man can find in himself to follow it? Even Solomon himself badly failed to keep his own advice. And the honest confession of man's ignorance of God is the only basis on which he can expect God to give him the wisdom he lacks. So this very confession of ignorance is wisdom.
Both requests aim at one thing: keeping Agur able to receive God's word and not throw it away.
The prayer of Agur in verses 7-9 links closely to the verses before it. He prays for deliverance from vanity and lies, so that he may have a true and honest heart. Such a heart is necessary for receiving the truth of God. Then he prays to have neither poverty nor riches. Poverty might drive him to steal and take the name of God in vain, and then he would reject His word. Riches would come to the same thing, as they might lead him to say, Who is the Lord?
Agur's first request reaches past his own faults. It names the world he lives in.
First, vanity is the very realm in which the entire world moves. Man lives only for the present, and he has no substance that he can really grasp as his own. The objects of his labour and desire are only beautifully decorated bubbles, empty and ready to burst… "Lies" come in along with this, for these too have far too strong an influence in all of society. Only a true dependence upon God in prayer will preserve the child of God from either vanity or lies.
Solomon wrote the book that carries this prayer. He had everything, and one writer reads his fall as the reason Agur wanted no riches.
It seems unthinkable that a believer would sink to such a level as Solomon did, but wealth and ease can be a terrible snare even to one who is born of God. It is little wonder that Agur, whose words appear in a book written by Solomon, writes, "Give me neither poverty nor riches" (Prov. 30:8). He realised he could not trust himself with such riches.
Agur names two dangers. Most people only ever pray about one of them.
Many pray Agur's first prayer, "Give me not poverty," but few pray his last prayer, "Give me not riches" (Prov. 30:8).
Not every writer treats this prayer as the highest ground. One honours Agur's spirit, then measures him against Paul.
Agur in the book of Proverbs was godly, and of a lowly, self-judging spirit… He was a man of God, and walked in a good spirit. But he was not a devoted man. He did not know how to abound and how to suffer need. He dreaded poverty in case he should steal, and riches in case he should deny God. He was not prepared for changes. Neither was Job. But Paul was… He was instructed both to be full and to be hungry. He could do all things through Christ strengthening him.
- Confession first. Agur asks as a man who has just admitted he has no wisdom of his own. That admission is itself the wisdom this chapter teaches.
- Then the asking. Both requests grow out of God's word. He wants a heart honest enough to receive the truth, and a life that will not push him to reject it.
- Danger on both sides. Poverty can drive a man to steal and misuse God's name; riches can make him ask who the Lord even is.
- Just enough. He does not ask for nothing, and he does not ask for plenty. He asks for the portion that keeps him dependent, since even Solomon could not be trusted with more.
- Beyond the prayer. Few people ever pray the second half of it. And one writer points past Agur to Paul, who was instructed both to be full and to be hungry.
Remove far from me vanity and lies; give me neither poverty nor riches; feed me with the bread of my daily need
Agur's prayer is short, and it asks for very little: no falsehood, no poverty, no riches — just the food he needs. He asks to be kept from both extremes rather than tested by either.
The first half of the prayer is not about money at all. Older translations read "vanity" — emptiness — where the ESV has "falsehood", and the comment below follows that older wording.
The dependent spirit of a creature of God is seen here in its simplicity. Conscience is truly at work, along with a discerning distrust of the flesh. First, vanity is the very realm in which the whole world moves. Living only for the present, man has no substance he can grasp as his own. The objects of his work and desire are only beautifully decorated bubbles, empty and ready to burst. It is simply "the lust of the flesh, the lust of the eyes, and the pride of life," with no substantial, eternal reality in it. "Lies" are added alongside this, because these too have far too strong an influence throughout society. Only real dependence on God in prayer will keep the child of God from either vanity or lies.
Agur asks to be spared two opposite dangers.
Many pray Agur's first prayer, "Give me not poverty," but few pray his last prayer, "Give me not riches."
Commentators differ over who prays this — some read it as Agur's own prayer, others hear Solomon in it. Read the second way, the warning came from a man who later ignored it.
At one point in Solomon's life he saw the danger of riches… As we follow the history of his reign, we find the love of riches growing on Solomon. God was too kind to His frail servant, and it cost him his soul.
Wealth is dangerous because of where it sends a person's trust.
He knows the serious dangers of wealth, which men so often trust in, showing little regard for the God who has blessed them.
Jesus taught His followers to pray for bread day by day. The word He used sets a limit.
Then comes a petition expressing dependence on God for our ordinary need. "Give us our needed bread for each day." It takes up the pure and simple need of the body. The word "daily" is a very imperfect rendering of the original term. The Greek word means our "enough" bread. It seems to have been formed on purpose for this idea, in contrast with having more than we need. To ask for more than enough would slight the wisdom of the Lord. He tells me to ask for bread enough for each day's wants.
The other half of the prayer looks at what hunger can push a person to do.
On the other hand, poverty is not good either… The answer here again is a true, real faith that trusts the living God. That faith is expressed in this beautiful and honest prayer. He recognises the danger of stealing and of taking God's name in vain, and he will not trust himself; his trust is in God. If men steal to satisfy their hunger, they often use God's name to justify it, but this is false, an outrage against that name. We can understand a man's feelings when he steals in such a case. But honest prayer to God would bring a righteous answer, however hopeless the situation seemed. Can we not be sure that God will answer a prayer like this? It is clearly a prayer of faith.
One writer compares Agur here with Paul.
He was a man of God, and he walked in a good spirit. But he was not a devoted man. He did not know how to have plenty and how to be in need. He dreaded poverty in case he should steal, and riches in case he should deny God. He was not prepared for changes. But Paul was. He had surrendered himself to Christ, as Agur had not. He was taught both to be full and to be hungry. He could do all things through Christ strengthening him.
- Cause. The prayer starts with self-distrust. Conscience is awake, and the world's prizes look like decorated bubbles ready to burst.
- Ask. He asks two things, not one. Most people pray against poverty and skip the prayer against riches.
- Evidence. Solomon is the proof. He once saw the danger of riches, then the love of riches grew on him and cost him his soul.
- Measure. Enough is the whole ask. Jesus taught His followers to pray for the day's bread and nothing more.
- Result. Kept from the wealth that denies God and the hunger that steals, the one who prays this rests on God, not on circumstances. Paul went further: he learned to be full or hungry through Christ's strength.
lest I be full and deny [thee], and say, Who is Jehovah? or lest I be poor and steal, and outrage the name of my God.
Agur, the man praying here, names two things he fears. Both end at the same place: a heart that no longer treats God as God. He asks God to spare him not only from want but from plenty. He does not trust himself with either.
The verse gives the reason for the request in verse 8. He asks God to remove both extremes, because both lead a man to push aside what God has said.
The prayer of Agur in verses 7-9 is closely linked with the verses before it. He prays to be delivered from vanity and lies, so that he may have a true and honest heart. Such a heart is needed to receive the truth of God. Then he prays to have neither poverty nor riches. Poverty might tempt him to steal and take the name of God in vain, and then he would reject His Word. Riches would mean the same, since they might lead him to say, Who is the Lord?
Most people only ever pray one half of it.
Many pray Agur's first prayer, "Give me not poverty," but few pray his last prayer, "Give me not riches" (Prov. 30:8).
The first fear is that being full will make him deaf to God.
Prosperity often deafens the ear against God. "I spoke to you in your prosperity, but you said, I will not hear" (Jer. 22:21). Soft pleasures harden the heart. Prosperity has its honey, and also its sting… The spreading of a full table may be the spreading of a snare. Many have been sunk to hell with golden weights.
One king saw this danger clearly and was still overtaken by it.
At one period of Solomon's life he saw the danger of riches… As we follow the history of his reign, we find the love of riches growing on him. God was too kind to His frail servant, and it cost him his soul. He had fleets at sea which brought him gold and silver in abundance.
Pharaoh asked this same question — "Who is the LORD?" — when he refused to let Israel go.
"Who is Jehovah," said Pharaoh, in the pride and dense ignorance of his heart, "that I should obey His voice, to let Israel go? I know not the Lord, neither will I let Israel go." (Ex. 5:2.) Such were the words of a mortal creature. But the Lord is known by the judgment which He executes. (Ps. 9:16.) This Pharaoh found to his cost; so men will find by and by.
The second fear is that need will drive him to steal, and then to use God's name to cover it. He does not trust himself here; he trusts God and prays.
The danger of stealing and taking God's Name in vain he recognizes, and will not trust himself, but his trust is in God. If men steal to satisfy their hunger, they often use God's Name to justify it. But this is false. It is an outrage against that Name. We can understand how a man feels when he steals in such a case. But honest prayer to God would bring a righteous answer, however hopeless the condition seemed. Can we not be quite sure that God will answer a prayer like this? It is clearly a prayer of faith.
There is a matching duty on those who watch a person suffer. Sympathy withheld can push someone toward the very edge Agur dreads.
It is a fundamental principle that pity should be shown to a sufferer by his friends, in case, under the stress of trial — as some have rendered it — "he should forsake the fear of the Almighty." Agur therefore prayed that he might be preserved from extreme poverty, "Lest I be poor, and steal, and take the name of my God in vain" (Prov. 30:9).
Between the two fears sits the request for exactly enough. Another prayer asks in the same way, and one word carries the whole idea.
Then comes a petition expressive of dependence on God for our ordinary need. "Give us our needed bread for each day." It takes up the pure and simple need of the body. The word "daily" is a very imperfect expression in English of the original term. It really means our "sufficient" bread. The word seems to have been formed just for this idea, in contrast with having more than enough. One cannot without slighting the wisdom of the Lord ask for more than sufficiency.
Commentators do not treat this prayer as the last word. One notes that asking to be spared both extremes is not the same as being able to face either.
He was godly, and of a lowly, self-judging spirit… But he was not a devoted man. He did not know how to abound and how to suffer need. He dreaded poverty in case he should steal, and riches in case he should deny God. He was not prepared for changes. Neither was Job. But Paul was… He was instructed both to be full and to be hungry. He could do all things through Christ strengthening him.
- Self-distrust starts it. Agur will not trust himself with wealth or with want, so he asks God to keep him from both.
- Fullness denies. Plenty deafens the ear; the full table can be a snare, and it overtook Solomon, who had seen the danger coming.
- Want profanes. Need can drive a man to steal and then use God's name to excuse it — honest prayer is the righteous alternative.
- Enough is the request. The middle petition matches the Lord's own: sufficient bread for each day, and no more.
- Beyond enough lies devotion. Agur asked God to spare him the extremes. Paul learned to be full and to be hungry, doing all things through Christ who strengthened him.
Speak not too much about a servant to his master, lest he curse thee, and thou be held guilty.
This string of warnings turns to the tongue, and to one misuse of it: carrying a report about another man's servant to the master over him. Who has any right to judge that servant, and what happens when the charge rebounds on the one who made it?
The danger is interference in a relationship you are not part of. One writer links the warning to Romans 14:4, and notes that a servant of God draws this criticism most.
The earlier verses have shown the true character of a servant. Yet others may criticize even a faithful servant harshly, and this happens above all to a servant of God. Romans 14:4 warns us, "Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls." The Lord is able to make him stand. The servant must answer to his own master. Any unfitting interference here may deserve the master's curse, and the real guilt is found in the accuser. How sobering a reminder for us, if we are at all given to a critical attitude.
The critic takes a seat that was never his.
What is really out of order is taking up judicial functions that belong to the great Master of us all alone. To that Master we stand or fall, and we may indeed count on His support.
The New Testament has a word for this act. Its use exposes the motive behind it.
The word to consider here is dia-ballo. It literally means "I throw across." The New Testament uses it as a verb only once, in Luke 16:1, where it is translated "accuse." Its meaning has come to be "to slander, defame, accuse falsely or maliciously." In Luke 16 it describes a man who accused the dishonest manager to his master. The use of this word lets us know that he did this not out of love for the master, but out of spite toward the manager.
Sometimes evil must be exposed. What separates that from scandal is what the speaker wants to happen next.
The ungodly man digs up evil. He may pretend to be righteous in exposing it, but his aim is to gloat over the wrongs of others, like a burning fire. He has no desire for the recovery of those he accuses. If God exposes evil, He wants the offender brought to repentance and restoration. If we must expose evil for what it is, we should be honestly concerned for the restoration of the guilty.
One writer weighs the damage a talebearer's words do.
Just as bad as the foolish talker is the tale-bearer, of whom we next hear. Even if his words were strictly true, which is rarely the case, they are harmful in every respect, and fall under the condemnation of evil speaking. They completely lack a moral object or a loving way. At best it is gossip. Mostly it is the mere indulgence of talking about things that right feeling would rather cover. The result is to inflict wounds that pierce very deep, where they are least curable.
One writer describes a coming event that will end one of Satan's favourite works.
Moreover it will bring to an end an evil work he delights in at the present moment: accusing God's people before God, as the first chapter of Job also shows. This work of his never stops — day and night. Those he accused, heaven calls "our brothers." God's people have no need to accuse each other before Him. Satan already does it, most efficiently, and he never stops.
- Master. A servant stands or falls before his own master. To judge him is to take a seat that belongs to that Master alone — and He upholds His servant.
- Motive. The New Testament word for "accuse" carries spite toward the servant, not love for the master. The test is simple: do you want the offender restored?
- Wound. Talebearing wounds pierce deep, where they are least curable — even when the report is true.
- Recoil. The curse falls back on the accuser. He aimed at the servant, and the guilt is found in himself.
- Company. Accusing God's people day and night is already Satan's work. It needs no volunteers.
There is a generation that curseth their father, and doth not bless their mother;
Agur opens his list of four evil groups with the family — the first place where authority is either honoured or despised. Older translations begin the line, "There is a generation that curses its father" — and that word raises the first question: a span of years, or a type of person?
The word does not mark off a block of time. Writers point to this verse as proof that Scripture often uses "generation" for a moral type — people of one character, whenever they live.
The meaning here is moral rather than chronological... In Deuteronomy 32:5, 20 we find "generation" used in the same way — not to convey a period, but to express the moral characteristics of Israel... So also in Proverbs 30:11-14, where the character of certain classes is considered.
So Agur is not dating a decade. He is naming a breed.
Agur builds the chapter out of groups of four. Verses 11 to 14 are one such group:
There are six sets of four things: Four generations that are evil. (Prov. 30:11-14.) Four things that nothing can satisfy. (Prov. 30:15-16) Four things that cannot be understood. (Prov. 30:18-19)
Contempt for parents heads that list of four.
The word covers more than dramatic swearing. It reaches ordinary bad-mouthing, and the law refused every excuse a child might raise.
Verse 9 deals with sin against parents. They should be recognised with at least serious respect, whether or not they are reliable. Even if they were unfair, this gave no right to the children to curse them. The ten commandments had said to honour father and mother. Therefore, cursing (speaking evil of) parents was to be punished with death.
Agur's second line matters too. The child withholds blessing from the mother, so the sin is also an honour never given. One writer weighs how common that spirit has become:
All society knows that this generation is today alarmingly large, yet the horror of it is little considered. A brazen, critical spirit will not stop short of contempt even for parents.
We do not owe parents honour because they are easy to live with. We owe it because of the place God gave them.
This is not simply God's authority giving rules. It is not even His statements about what actions lead to. It is the order He has set up in the relationships He has established among men, above all with parents. Subjection to them is really owning God in His order. It is the first commandment with promise.
God set two very different outcomes before Israel. This generation stands on the wrong side of them.
The word of God promised long and prosperous days in the land for the obedient. For the disobedient it declared a criminal's death (compare Lev. 20:9; Deut. 27:16; Prov. 20:20; Prov. 30:11). And the solemn charge spoken from Mount Ebal was, "Cursed be anyone who dishonors his father or his mother" (Deut. 27:16).
Commentators connect Agur's description with Paul's warning about the closing days, where "disobedient to parents" sits in a long list of moral collapse.
You can see the value God sets on a child's obedience from what He thinks of disobedience... The apostle also brands disobedience to parents as one of the characteristic signs of the perilous times of the last days (2 Tim. 3:1-2), and of great moral corruption (Rom. 1:30). Even a slight knowledge of real life shows that the first step in a downward path has often started with disobedience to parents.
Another writer puts the two in order. Contempt for God comes first; contempt for people follows.
"Disobedient to parents". If men are capable of blasphemy against God, it is little wonder that they are disobedient to parents. If they have little respect for divine Persons, they will have no respect for human relationships.
- Root. Contempt for God comes first; contempt for parents follows. Where there is no respect for divine Persons, there will be none for human relationships.
- Order. Parents hold a place God appointed. Submitting to them is really owning God in the order He set up — the first commandment with promise.
- Character. "Generation" here means a moral type, not a period of time. It marks a brazen, critical spirit that will not stop short of contempt even for parents.
- Reach. This is the first of four evil generations in verses 11 to 14. The family is where the wider collapse starts.
- Result. God set long life against a criminal's death. Scripture also names this sin as a mark of the last days, and as the first step in many a downward career.
there is a generation that are pure in their own eyes, yet are not washed from their filthiness;
Agur lists four evil "generations" in Proverbs 30:11-14, and this one feels clean while staying dirty. So who does Scripture mean by a "generation," and if a man's own verdict on himself is worthless, who can wash him?
The word does not fix a date. It marks a kind of person, and the same moral family reappears in every century.
Parkhurst, in his Lexicon, gives this as a meaning of genea: "Men of like quality and disposition, though of neither one place nor age." The Scriptures bear this out... "There is a generation that curses their father and does not bless their mother. There is a generation that are pure in their own eyes, and yet is not washed from their filthiness"... In these verses a certain moral character or kind of persons is implied.
(The writer quotes an older translation. Where it reads "There is a generation," the ESV reads "There are those.")
Proverbs 30 is built out of groups of four, and this line is the second in the opening group.
There are six sets of four things: Four generations that are evil. (Prov. 30:11-14.) Four things that are insatiable. (Prov. 30:15-16)
That placing matters. The man who curses his father in verse 11 and the man who feels spotless in verse 12 belong together.
Alongside the harsh condemnation of others, including parents, goes this arrogant self-justification. It is a proud hypocrisy that trusts self, and yet is plainly filthy and untrustworthy.
A conscience does object. It simply gets talked down.
"Every way of a man is right in his own eyes." A man's conscience will trouble him about many things. But he is skilful enough to silence that unease by clever reasoning, and so make evil appear to be good. How much wiser he would be to use the Lord's scales, which would bring him to repentance. For "the LORD weighs the heart."
F. B. Hole finds this same habit in the religious leaders Jesus rebuked.
They cared only about outward cleanliness, so that they would look good to other people. They had no concern for the inside, which was open to the eye of God. They were very careful about dirt they might pick up from outside, yet very careless about the dirt they produced within themselves. The result was that they became centres of defilement. Far from catching it from others, they spread it to others. This is a very subtle evil, and we may well pray to be kept from any hint of it.
The verse says these people "are not washed of their filth." The failure is not for lack of effort. Scrubbing harder does not reach the thing that needs removing.
The blood of Christ is the only means of cleansing from guilt. God appointed this way and God gives it. So it shuts out every other method. "Though you wash yourself with lye and use much soap, the stain of your guilt is still before me, declares the Lord GOD" (Jer. 2:22). "If I wash myself with snow and cleanse my hands with lye, yet you will plunge me into a pit, and my own clothes will abhor me" (Job 9:30-31). It is only the blood of Christ which can make the sinner whiter than snow.
The problem runs deeper than behaviour. It is in the source.
Our nature is defiled, so how can our actions be pure? If the water in the well is foul, it cannot be clean in the bucket.
Proverbs itself asks the question this verse leaves hanging. The answer takes the work out of our hands.
"Who can say, 'I have made my heart clean; I am pure from my sin'?" If one dared to say that, he would only be adding to his sin the guilt of gross falsehood. Only God can cleanse people's hearts, and that by virtue of the sacrifice of His beloved Son.
Naaman was a foreign army commander with leprosy. His case shows what self-cleansing is worth.
Naaman might have washed his leprous skin in his own rivers, and he would have been no cleaner. In the same way, the sinner will be no cleaner in God's sight for all his useless attempts at cleansing himself. "The blood of Jesus His Son cleanses us from all sin" (1 John 1:7).
- Generation: the word names a moral type, not a date. It covers people "of like quality and disposition, though of neither one place nor age," so this verse is never about someone else's era.
- Eyes: a man reaches the verdict "I am pure" by silencing a conscience that was already objecting. Clever reasoning makes his evil look good.
- Outside: this generation scrubs what people can see and ignores what God sees. It ends up spreading the dirt it thinks it has escaped.
- Filthiness: the stain is in the nature, not just the conduct. Foul water in the well cannot come up clean in the bucket, so lye, soap and snow leave the guilt where it was.
- Washed: no one can truthfully say he has made his own heart clean. God alone cleanses, and He does it by the sacrifice of His Son, whose blood "cleanses us from all sin."
there is a generation, -- how lofty are their eyes, how their eyelids are lifted up!
This saying is the third of four, and it pictures people whose eyes look down on everyone else. Two questions follow: who are they, and why does Scripture name something as small as a lifted eyelid?
Older translations open this saying with "there is a generation." The ESV has "There are those." Either way, the word does not mark off a span of years. Commentators point to a lexicon — a dictionary of Bible words — for a definition that groups people by character, not by date.
Parkhurst, in his Lexicon, gives this meaning for genea: "Men of like quality and disposition, though of neither one place nor age." … These verses point to a certain moral character or type of person.
The same use appears in other books too.
The meaning here is moral, not chronological… Deuteronomy 32:5 and 32:20 use the word in the same way. It does not stand for a period of time. It expresses the moral character of Israel.
Proverbs 30 groups its sayings in fours. This verse falls in the first group.
There are six sets of four things: four generations that are evil (Prov. 30:11-14); four things that are never satisfied (Prov. 30:15-16); four things too wonderful to understand (Prov. 30:18-19); four things that are unbearable (Prov. 30:21-23); four things that are weak, yet wise (Prov. 30:24-28); four things that are truly grand (Prov. 30:29-31).
The saying just before this one describes people who are clean in their own opinion. This one goes further. Now they measure themselves against other people.
This goes further than simply self-righteousness. It is not only the case of people who consider themselves pure when they are not. It is the case of people who proudly consider themselves superior to everyone else. All man-made religions have this character, and they produce these effects in their deceived followers. In the end it is merely the worship of self.
A raised eye seems too small to count as sin. Scripture does not agree. Among the things the Lord hates, the proud look comes first.
People may think of a proud look as of little importance, but even this is abomination to the Lord.
Why first? Set that look beside the One who made the world and then entered it.
Haughty eyes come first, or a proud look. What a contrast with Him who made heaven and earth and everything in them! He was pleased to become man here below. He was the dependent and obedient man, gentle and lowly in heart. He always looked up and did only what pleased His Father. He was full of compassion toward suffering people, and ready to forgive the sinful.
The same book returns to pride and shows what follows it.
Pride is most offensive to Jehovah, and dangerous — even destructive — to man. A person tends to be at his most lifted up just when the blow falls. Scripture shows this again and again: a haughty spirit comes before a fall. So it was with Nebuchadnezzar, where mercy stepped in; so with Haman, where there was only judgment.
This generation is not a distant class. The same writer warns that a sense of position and duty can be the very thing that lifts the eyes.
God sets Himself against haughty men, and gives grace to the humble… It is a lesson for every soul in the church, day by day, and none can afford to overlook it. It is needed all the more because the danger is close at hand. A mistaken idea of position and duty can make us haughty. Then we lose the grace God is so willing to give, because we fail to hold on to the lowliness that is found perfectly only in Christ.
William Kelly — see also his comment on 1 Peter 5 — William Kelly
- Character — "Generation" here means a type of person, not a span of years. That type turns up in every age, including ours.
- Climb — The type climbs. Verse 12 thinks itself clean. Verse 13 thinks itself above everyone else. Self-esteem hardens into self-worship.
- Contrast — The proud look tops the list of what God hates. The reason is a Person: the Maker of heaven and earth came down as the dependent, lowly man.
- Collapse — A lifted spirit runs just ahead of a fall. Nebuchadnezzar met mercy in it; Haman met only judgment.
- Cure — God sets Himself against the haughty and gives grace to the humble. That grace goes to the lowly, and perfect lowliness is found only in Christ.
-- a generation whose teeth are swords, and their jaw-teeth knives, to devour the afflicted from off the earth, and the needy from [among] men.
Agur's list of four "generations" ends here, and it ends at the worst place: a mouth turned into a weapon. Is this one age of people, or a type that keeps coming back? And why does the writer move from proud eyes straight to bared teeth?
The chapter is not a scrapbook of sayings. One commentator reads Agur's words as a survey that runs in one direction.
There is little doubt that here we have a broad survey of the generations of mankind. It takes in how good and evil develop on the earth. It takes in the coming of the Ruler who will bring everything under God.
The word does not fence off one century. Older translations begin this verse "there is a generation whose teeth are swords," and one writer shows what that word carries in prophetic Scripture.
The meaning here is moral rather than chronological. Take Psalm 12:7: "You, O LORD, will keep them; you will guard us from this generation forever." The word "forever" proves a lasting force... So also in Proverbs 30:11-14: "There is a generation that curses their father… There is a generation that is pure in its own eyes," and so on. There the character of certain classes is in view.
Verse 13 has just described lifted-up eyes. This verse shows what those eyes do when they get power. One commentator reads verses 10 to 14 as one exposure of the human heart.
The heart of the ungodly is here made clear beyond mistake. Pride is not content to be merely proud. It expresses itself in cruelty toward those who cannot defend themselves. In this way it asserts its superiority, trying to force others to bow down in fear. This section, then, from verse 10 to 14, is the third, showing the heart of man as in the light of God's presence.
The image is animal, not human. One writer starts with the simplest question: what are teeth for?
Teeth are made to eat with. Only the teeth of wild beasts are used to tear their prey. It is a sad comment on man when Joel 1:6 must be said of him: "its teeth are lions' teeth, and it has the fangs of a lioness." So must Psalm 57:4: "whose teeth are spears and arrows, whose tongues are sharp swords" (see also Psalm 58:6; 3:7; and Proverbs 30:14)... But the Christian should never use his mouth to snap at others or bite them behind their backs, tearing and wounding with sharp cutting words. It is so easy for the natural heart to do it, and it is done often so carelessly and thoughtlessly.
The same writer turns the picture round: God gave teeth so we may feed on the food He spreads for us.
The verse names the victims: the poor and the needy. One writer explains the cold logic behind that choice.
It may seem strange to say, "Do not rob the poor," and above all "because he is poor." But we need that warning, since human nature is so base, selfish, and cruel. The rich might look like the more inviting prey for unscrupulous men. Yet they can take care of themselves in ways the poor would not or could not try. So bad men flatter the rich for gain, while they also rob or oppress those who ought to be objects of pity. But the LORD has His eye on such villainy, at the very gate where justice should flow. He pleads the cause of the poor and the afflicted. He makes those who plunder them pay dearly.
This hunger is not limited to obvious criminals. One writer lists what men who trade on religion love, and what it will cost them.
Such men love display — "long robes." They love public recognition — "greetings in the marketplaces." They love religious pre-eminence — "the best seats in the synagogues," and social standing — "the places of honor at feasts." They love self-advancement, even at the expense of widows, and religious show, when "for a pretense" they "make long prayers." How solemn are the Lord's words: "They will receive the greater condemnation." The greater the pretension, the greater the judgment.
- Generation — the word marks a moral kind, not a date; this description keeps finding new people to fit.
- Pride — the proud eyes of the verse before become bared teeth here. Pride will not stay a private feeling; it looks for someone weaker to prove itself on.
- Teeth — made for feeding, twisted into swords and knives. The sharpest warning is about words that snap, tear and wound.
- Prey — the poor are chosen because they cannot fight back. That is what makes the cruelty so base.
- Advocate — the LORD watches the gate where justice should flow. He takes up the case of the poor and makes their plunderers pay. Where the devouring wears religious dress, the judgment is heavier still.